Professional Documents
Culture Documents
GPHR
2022
Functional Area 04
Workplace Culture
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Global Professional in Human Resources (GPHR) Workbook
2022 Edition
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Introduction
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Table of Content
1. Nature of Culture
International business deals not only cross borders, they also cross cultures. Culture
profoundly influences how people think, communicate, and behave. It also affects the
kinds of transactions they make and the way they negotiate them.
1.1. Definition
Culture is learned human behavior specific to a group in which values are shared and
expressed through various practices. These practices depend very heavily (although
not exclusively) on language.
All social units develop a culture. Even in two-person relationships, a culture develops
over time. In friendship and romantic relationships, for example, partners develop
their own history, shared experiences, language patterns, rituals, habits, and customs
that give that relationship a special character—a character that differentiates it in
various ways from other relationships. Examples might include special dates, places,
songs, or events that come to have a unique and important symbolic meaning for two
individuals.
Groups also develop cultures, composed of the collection of rules, rituals, customs,
and other characteristics that give an identity to the social unit. For example, issues
such as where a group traditionally meets, whether meetings begin on time or not,
what topics are discussed, how decisions are made, and how the group socializes
become defining and differentiating elements of the group’s culture.
Organizations also have cultures, often apparent in particular patterns of dress, layout
of workspaces, meeting styles and functions, ways of thinking about and talking about
the nature and directions of the organization, leadership styles, and so on.
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Cultures are created through communication; that is, communication is the means of
human interaction through which cultural characteristics (customs, roles, rules, rituals,
laws, or other patterns) are created and shared. Cultures are a natural by-product of
social interaction. In a sense, cultures are the “residue” of social communication.
Without communication and communication media, it would be impossible to
preserve and pass along cultural characteristics from one place and time to another.
One can say, therefore, that culture is created, shaped, transmitted, and learned
through communication. The reverse is also the case; that is, communication practices
are largely created, shaped, and transmitted by culture.
There is a tendency to assume that the elements of one’s own cultures are logical and
make good sense. It follows that if other cultures—whether of relationships, groups,
organizations, or societies—look different; those differences are often considered to
be negative, illogical, and sometimes nonsensical. People who are used to informal
meetings of a group might think that adherence to formal meeting rules is strange and
stilted. Employees in an organization where suits are worn every day may react with
cynicism and questioning when they enter an organization where casual attire is
standard practice. With regard to culture, the tendency for many people is to equate
“different” with “wrong”, even though all cultural elements come about through
essentially identical communication processes.
In fact, cultures are ever changing—though the change is sometimes very slow and
imperceptible. Many forces influence cultural change. Since cultures are created
through communication, it is also through communication between individuals that
cultures change over time. Each person involved in a communication encounter brings
the sum of his or her own experiences from other (past or present) culture
memberships. In one sense, any encounter between individuals in new relationships,
groups, organizations, or societies is an intercultural communication event, and these
varying cultural encounters influence the individual and the cultures over time. Travel
and communication technologies greatly accelerate the movement of messages from
one cultural context to another, and in small and large ways, cultures come to
influence one another through communication. Phrases such as “melting pot,” “world
community,” and “global village” speak to the inevitability of intercultural influence
and change.
When visiting other groups, organizations, and, especially, other societies, people are
often confronted by—and therefore become aware of— different customs, rituals,
and conventions. These situations often are associated with some awkwardness, as
the people strive to understand and sometimes to adapt to the characteristics of the
new culture. In these circumstances, again, one gains a glimpse of “culture” and the
processes by which people create and adapt to culture.
All institutions within society facilitate communication, and in that way, they all
contribute to the creation, spread, and evolution of culture. However, communication
media such as television, film, radio, newspapers, compact discs, magazines,
computers, and the Internet play a particularly important role. Because media extend
human capacities for creating, duplicating, transmitting, and storing messages, they
also extend and amplify culture-building activities. By means of such communication
technology, messages are transmitted across time and space, stored, and later
retrieved and used. Television programs, films, websites, video games, and compact
discs are created through human activity—and therefore reflect and further extend
the cultural perspectives of their creators. They come to take on a life of their own,
quite distinct and separate from their creators, as they are transmitted and shared
around the increasingly global community.
We all communicate with others all the time -- in our homes, in our workplaces, in the
groups we belong to, and in the community. No matter how well we think we
understand each other, communication is hard. "Culture" is often at the root of
communication challenges. Our culture influences how we approach problems, and
how we participate in groups and in communities. When we participate in groups we
are often surprised at how differently people approach their work together.
National cultures comes a host of differences in assumptions, outlook, and rules that
can challenge communication and comprehension.
1.3.2. Subcultures
There can be significant distances between subcultures within the same national
culture. Subcultures may be defined by ethnicity, geographic region, race, religion, or
class.
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Industry cultures have shared assumptions based on technological and social histories
of the industry.
1.4.1. Level 1-Artefacts: Described as being the ‘easiest’ level to observe, called
explicit culture
1.4.2. Level 2-Espoused Values: To better understand and to help decipher why the
initial observations in Level 1 are taking place, one needs to ask ‘insiders’ of the
organization to try and explain.
1.4.3. Level 3-Shared Tacit Assumptions: To help understand this ‘deeper’ level of
culture, one needs to investigate the history of an organization.
The word "value" means worth. It also refers to an ethical precept on which we base
our behavior. Values are basic convictions that people have regarding what is right and
wrong, good and bad, important or unimportant. Values are shaped by the culture in
which we live and by our experiences. However, there are values that are held high by
most cultures. These include fairness and justice, compassion and charity, duties and
rights, human species survival and human well-being.
Organizational culture and values are closely related because organizations are
generally founded with certain values in mind. These values tend to influence the
organizational structure, but they may change over time as different people take on
different roles in the organization and the overall culture changes. Organizational
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culture and values, then, both affect each other over time and tend to change if a
conflict exists between them.
2. National Culture
The values that distinguished countries (rather than individuals) from each other
grouped themselves statistically into four clusters. They dealt with four
anthropological problem areas that different national societies handle differently:
ways of coping with inequality, ways of coping with uncertainty, the relationship of the
individual with her or his primary group, and the emotional implications of having
been born as a girl or as a boy. These became the Geert Hofstede dimensions of
national culture: Power Distance, Uncertainty Avoidance, Individualism versus
Collectivism, Masculinity versus Femininity, and Long-term orientation versus Short-
term orientation.
Individualistic/Collectivistic How personal needs and goals are prioritized vs. needs and
goals of the group/clan/organization.
Uncertainty Avoidance How comfortable are people with changing the way they
work or live (low UA) or prefer the known systems (high UA)
Individualism is the tendency of people to look after themselves and their immediate
family only; Individualism is the preference of people to belong to a loosely knit
society where importance is placed on the self and autonomy. In opposition,
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Masculinity is a culture in which the dominant values in society are success, money,
and that score high on masculinity; masculinity represents cultures with distinct
gender roles where men focus on success, competition and rewards while women
focus on tender values such as quality of life and modesty. Femininity represents
cultures where gender roles overlap. Femininity is a culture in which the dominant
values in society are caring for others and quality of life scores high on femininity. In
masculine cultures managers are defined as more assertive and decisive, whereas
feminine cultures breed more intuitive managers who negotiate disputes and
encourage participation in decisions.
Power distance is the extent to which less powerful members of institutions and
organizations accept that power is distributed unequally. In high power distance
cultures, children are raised with a great emphasis on respecting elders, which is
carried through to adulthood. Therefore organizations are more centralized,
employees prefer a more autocratic leadership style where subordinates are expected
to be told what to do and there are wide wage gaps in the hierarchical structure. On
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the other hand, in low power distance cultures inequality is not desired, employees
prefer to be consulted with regards to decision making and thus prefer a more
resourceful and democratic leader.
2.6. Indulgence/Restraint
Indulgence societies tend to allow relatively free gratification of natural human desires
related to enjoying life and having fun whereas Restraint societies are more likely to
believe that such gratification needs to be curbed and regulated by strict norms.
Indulgent cultures will tend to focus more on individual happiness and well-being,
leisure time is more important and there is greater freedom and personal control.
This is in contrast with restrained cultures where positive emotions are less freely
expressed and happiness, freedom and leisure are not given the same importance.
3. Organization Culture
3.1. Definition
According to Edgar Schein, organizational culture mainly consists of three domains: (a)
basic underlying assumptions (unconscious taken for granted beliefs and values: these
are not visible), (b) espoused values (may appear through surveys), and (c) artifacts
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(visible behavior).
Artifacts are the easiest to notice, but yet their meanings may remain elusive to
outsiders. Through a process of realization, artifacts take on the symbolic meaning of
the organization values. Only those that have been educated in the organization
culture will know and understand the larger meaning behind the artifact.
Mary Jo Hatch extended Schein’s model by adding a fourth domain, called “symbols”.
She defines the processes that link each element of the organizational culture
construct, which provides a somewhat better understanding of interdependencies
between assumptions, values, artifacts, and symbols. Hatch assumes that there exist
two possible ways how observable behavior emerges through underlying
assumptions: (a) through “manifestation” into values and “realization” into artifacts or
(b) through “interpretation” into symbols and through “symbolization” into artifacts.
Espoused values
Assumptions Artifacts
(rules, standards prohibitions)
Source: Dauber, D., Fink, G., & Yolles, M. (2012). A Configuration Model of Organizational
Culture. Sage Open Journal.
These underlying assumptions form the basic core of all organizational culture. They
are difficult to know and understand because they are rarely articulated. In order for
one to determine the assumptions of an organization one must become immersed in
the organization and its culture. Underlying assumptions manifest themselves through
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All companies have an organizational culture, which represents the intangible force
that centers on a company’s values and beliefs. Individuals typically work at a
company with which their values match the most. One result of organizational culture
is to develop a climate by which a company can measure successes attached to this
intangible force. This starts the relationship between the organizational culture and
climate. While organizational culture is often a naturally occurring phenomenon in
organizations, the organizational climate often takes more work to implement.
A company’s organizational culture and climate are not always static. As a company
evolves, so does its culture. This often leads to changes in the organizational climate
as managers and employees change, along with the values and beliefs in the business.
The organizational climate must adjust as necessary to ensure the company measures
the correct factors.
Double loop learning, however, considers a more profound process of learning, where
“underlying organizational policies and objectives.
ORGANIZATIONAL
STRATEGY STRUCTURE OPERATIONS
CULTURE
Performance
Double-loop Single-loop assessment
Learning Learning
Source: Dauber, D., Fink, G., & Yolles, M. (2012). A Configuration Model of Organizational
Culture. Sage Open Journal.
In conclusion, (a) Operationalization has to stand in line with corporate values. (b) All
domains—strategy, structure, and operations—are indirectly affected by culture. (c)
Organizational values constitute the shared “ethics” of doing business. If the impact of
organizational culture on operations unfolds through strategy (i.e., espoused values),
which supports the idea of a “guiding” or moderating influence on organizations
during operationalization. Organizational culture reflects internal processes of an
organization, linking organizational culture, strategy, structure, and operations
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From three basics which are the relationship with others, time and environment,
Trompenaars identifies seven fundamental dimensions of culture. His definition of
culture is a mix between organizational and national cultures.
Universalism implies that correct behavior can be defined and always applies, while
particularism suggests that relationships are more important than abstract social
codes. In universalistic cultures, people place a high importance on laws, rules, values,
and obligations. They try to deal fairly with people based on these rules, but rules
come before relationships. On the contrary, in a particularistic culture, People believe
that each circumstance, and each relationship, dictates the rules that they live by.
Their response to a situation may change, based on what's happening in the moment,
and who's involved.
Typical universalistic cultures include the U.S., Canada, the U.K, the Netherlands,
Germany, Scandinavia, New Zealand, Australia, and Switzerland. Typical particularistic
cultures include Russia, Latin-America, and China.
Typical individualist cultures include the U.S., Canada, the U.K, Scandinavia, New
Zealand, Australia, and Switzerland. Typical communitarian cultures include countries